1 Timothy 6

1 Timothy 6:2-12

The apostle presses Timothy to urge on his hearers the great things which relate to practical godliness, as what will be attended with the happiest consequences; and cautions against covetousness, as the root of all evil. 1 Tim. VI. 2—12.

TIM. VI. 2 THESE things teach and exhort. 1 TIMOTHY VI. 2. THESE things, which I have been mentioning, take care, O Timothy, to teach and exhort thine hearers always to maintain a due regard to them. And if any one teach otherwise, if he attempt to broach principles contrary to these great maxims, and attend not to such sound and wholesome words, [even] to those of our Lord Jesus Christ, as these may with strict propriety be called, and which express the doctrine [that is] agreeable and subservient to the great cause of practical godliness, which it is the declared design of the gospel to promote in the world; Whatever fair shews of simplicity and humility he may affect, he is certainly proud, and, whatever conceit he may have of his superior knowledge, he is one who

ᵃ Attend not.] I think it is with great reason, that the learned Dr. Bentley supposes, that the original reading was not προσεχίαι, which is seldom used in this sense, but προσεχίαι, or rather προσεχίαι, which has been thus used in this epistle. Chap. i. 4. See Phil Lips against Coll. p. 72, 73

ᵇ Words of our Lord Jesus Christ.] I neither suppose, with Mr. Pyle, that this re-

fers to Mat. xxi. 27, and the many parallel places, nor with others, to any sayings of our Lord’s which tradition had as yet continued, but which are now lost. It seems much more natural to conclude, it goes on this important principle, that, what the apostle wrote, as by Divine direction, was in effect the words and commandments of Christ. Compare 1 Cor. xiv. 37.

VOL. 5.

n recommen s contentment as the true re

knows nothing to any good purpose; but, like a man raving and delirious in a fever, he runs on, declaiming on idle questions, and useless debates about words; from whence no good can be expected to arise, but, on the contrary, a great variety of mischief, envying of those more regarded than themselves, contention with others who will not submissively yield to what such self sufficient teachers dictate, abusive language, which their intemperate zeal deals round to all who offend them, and evil suspicions and obnoxious representations of the worthiest and most amiable characters; Angry debates of men whose minds are corrupted and averse from the truth, for which they pretend so eagerly to plead; while they seem to suppose that which promises the largest quantity of gain to be most worthy of their pursuit; and would, if possible, varnish it over with the venerable name of godliness. Turn away therefore from such, and have no intimacy with them. Whereas, on the contrary, if any man will but have the integrity and resolution to follow true religion, wherever it leads him, he will certainly find that godliness, which is so naturally accompanied with inward contentment and peace of mind, in every circumstance of life which Providence may appoint, is indeed great gain; and does much more to promote real happiness than any accession of wealth could possibly do. And it is the truest wisdom to accustom our minds to such reflections as these; for we brought nothing into the world along with us, but were thrown naked upon the indulgent provision which our gracious Creator has been

c Raving on questions, &c ] It is so well known that vœov signifies a person in a distempered state, that it hardly required the pains which Dr. Abraham Taylor has taken to prove it, by a large collection of authorities. Bishop Wilkins would render it, he is sick of questions, or of the wrangling disease, with which, it is much to be lamented, that the Christian clergy, as well as laity, have so generally been infected, in almost all ages and nations. Wilk. Serm p. 73. The word here seems to express the effect of a disease upon the mind, in

which view, raving appeared a more proper word than doting.

d With contentment ] Diodati thinks avizgata here signifies a competency; but it gives a much nobler sense, to suppose the apostle to intimate, that contentment will attend godliness, as its inseparable companion; and consequently that the godly man will be happy, whatever his circumstances in life may be, and even much more so, than any accumulation of worldly wealth can make him.

ents the love of money as the root of all evil.

pleased to make for us ; [and it is] evident, that, whatever treasures the most insatiable avarice could amass, we cannot carry any thing out of it, but must in a little time return to the dust, stripped of all. Having therefore, while we continue in this transitory and uncertain life, good and raiment, and having the other necessaries of it, let us be content with these, and not seek, with restless earnestness and solicitude, the great things of it, which are often of so short a continuance, and of so precarious, as well as so unsatisfying a nature. With these sentiments we may enjoy what happiness is to be expected in a world like this ; but they who are determined that at all adventures they will be rich, fall headlong into many a dangerous temptation, and many a fatal snare, and [into] many foolish and mischievous desires ; which not only sink men beneath the dignity of their nature, but prove the occasion of much further mischief ; insomuch that they frequently plunge men into an irrecoverable abyss of ruin and destruction, in which they lose their worldly possessions, and, what is infinitely more valuable, their souls too. For the excessive love of money is the root of all moral evil, which some having greedily desired, have so debauched their minds with corrupt prejudices, that they have wandered from the faith, so as to abandon the very profession of the gospel ; and while they were dreaming only of the pleasurable consequences that would attend their more exalted circumstances in human life, have pierced themselves through with many sorrows, and felt long and incurable pains, by the numerous wounds they have given to their own consciences, as it were on every side.

But thou, O man of God, whom he hath honoured as he did the prophets of old, making thee his messenger to thy fellow creatures, shun these things ; these insatiable desires of

• Pierced themselves through.] I have endeavored in the paraphrase (though I could not do it in the version) to give something of the emphasis which Leigh and other critics have observed in the word ignifies; which, we are told, properly ignifies, they have stabbed themselves, as it

were, from head to feet, so as to be all covered with wounds. And this indeed happily expresses the innumerable outrages done to conscience by those madmen who have taken up this fatal resolution, that they will at all adventures be rich.

Reflections on the temptations of riches.

worldly possessions and enjoyments, which will render thee most unfit for so sacred an office; and pursue, as the richest prize and the noblest gain, the practice of universal righteousness towards men, and piety towards God, fidelity in every branch of trust committed to thee, love to all mankind, patience under every affliction, and meekness under every provocation. Maintain, in the most strenuous manner, and with all the force thy soul can exert, the good, noble, and glorious, combat of faith; lay hold on the prize of eternal life; and let none, how violently soever they may assault thee, wrest it out of thine hands: even that life, to the hope of which thou hast been solemnly called, and in pursuance of it hast confessed a good, fair, and worthy confession before many witnesses, who were present on that solemn day when thou wert given up to the full exercise of the ministry.

IMPROVEMENT.

If we do indeed believe the love of money to be the root of all evil, let us set ourselves seriously to extirpate it out of our bosoms, and to imbibe this true philosophy of the apostle, to seek our gain in that godliness on which contentment waits, and which makes its disciples happy on the easiest terms, by moderating their desires. Food and raiment of one kind or another few want. But where there is real necessity, and has been a care to behave well, if a man’s own stock be deficient, he is generally supplied from the charity of others; and true piety and greatness of mind can enjoy the gift of Providence on these terms without repining, being truly sensible, how little, even the best, amidst so many imperfections and miscarriages, can deserve to receive any thing from God by the instrumentality of any creature. To this day do we see such facts as taught the apostle these useful remarks, independent on those miraculous influences by which

[Maintain the good combat, &c.] These and the following words are plainly agonistical, and refer to the eagerness with which they who contended in the Grecian games struggled for, and laid hold upon, the crown; and the degree to which the presence of many spectators, or (as the apostle elsewhere speaks) the cloud of witnesses, animated them in their contests for it. It might perhaps more literally be rendered, Exercise the good exercise; but that is a Grecism, which the English lan-

guage will not conveniently allow; nor does the word exercise by any means express the force of aye, which always supposes an opponent to be resisted, as combat also does. The learned Dr. Lardner, very justly observes, we are often liable to be diverted from the right meaning by a translation, which yet is not the fault of it, but owing to some defect in modern languages, which want words exactly correspondent to the ancient original. Lardner. Serm. p. 270

Paul charges Timothy to keep his precepts unspotted,

he was guided in things spiritual and evangelical. As we see sect. the new born race of human creatures rising naked into life, we see death stripping the rich, the noble, and the powerful, and returning them naked to the dust. In the mean time, while we may observe many in lower circumstances, cheerful and thankful, we see those who are determined on being rich, falling into temptations and snares. We see them piercing themselves through with many sorrows, and plunging themselves into irrecoverable ruin and destruction, while they pursue, to the utmost verge of the fatal precipice, those shadowy phantoms, which owe all their semblance of reality to the magic of those passions which riches or the desire of them have excited.

Happy would it be for the church of Christ, if these important doctrines of practical religion were more inculcated, and less of the zeal of its teachers spent in discussing vain questions and intricate strifes about words which have been productive of so much envy and contention, obloquy and suspicion. Let the men of God, therefore, inculcate righteousness and faith, piety and charity, patience and meekness, and let them endeavour to render their lessons successful, by a care themselves to pursue these graces; to exercise themselves more strenuously in that noble and generous conflict to which they are called, so as to lay hold on the crown of eternal life, and to retain it against the most powerful antagonist. These are the wholesome words of our Lord Jesus Christ, even these doctrines according to godliness; and the minister who will be wise enough to preach and act upon these principles, will raise the most lasting character, and secure the most valuable reward.

1 Timothy 6:13

The apostle concludes with a solemn charge to fidelity in the ministry, and particularly urges Timothy to inculcate on those that were rich such exhortations and cautions as their peculiar circumstances required. 1 Tim. VI. 13, to the end.

TIM. VI. 13. I GIVE thee charge in the sight of God, who quickeneth all things, and

TIMOTHY VI. 13. AND now to conclude, I solemnly charge thee, as in the presence of God, who, by his continual energy, animates and quickens all things, in the whole compass of the creation, and at his sovereign pleasure revives the dead;

a Quickens all things.] This seems a very suitable, though oblique intimation, that, should Timothy, after the example of his great Lord, sacrifice his life to the honour of his profession, God, who raised up Christ from the dead, was equally able to raise him. And this is most fully expressed and urged, 2 Tim. ii. 8, 10, 11.

till the appearance of Christ.

and in the presence of Christ Jesus, who, when he was examined before Pontius Pilate, witnessed, at the apparent hazard of his life, a good confession, in declaring himself to be indeed a king, though he knew how liable that declaration was to a most unjust and pernicious interpretation: In this august presence do I charge thee, O Timothy, to keep [this] commandment, which I have now given thee in all its branches, and to deliver it down to those who may succeed thee, unspotted and blameless, that it may shine with uncorrupted lustre through all future ages, even till the appearance of our Lord Jesus Christ, Which, in his own appointed times, he shall manifest, in the most awful and conspicuous manner, [who is] the blessed and indeed the only Potentate, before whom no other name or power is worthy of being mentioned. He may with the strictest propriety be spoken of by that title, by which other princes have vainly and blasphemously affected to be called the King of kings and Lord of lords, who hath the fates and lives of all the monarchs on earth entirely in his hands, and can dispose of them all according to his sovereign pleasure: Even he, who alone hath immortality in himself; so that all kinds and degrees of life in others are derived from him, and continually dependent upon him, according to the orders issued from that throne on which he sits supreme, inhabiting inaccessible light, whom no man hath ever seen in the full display of his glory, nor indeed can see, without being immediately overwhelmed with the first glance of it: to whom [he] honour and everlasting dominion ascribed by us, and by all his creatures through eternal ages. Amen.

One farther instruction I have to give thee, which I shall here add by way of postscript.

Witnessed a good confession.] This refers to John xviii. 37. Christ’s confession before the Jewish high priest, when interrogated upon oath, (Mat. xxvi. 63, 64; Mark xiv. 61, 62,) was rather more express, but this before Pilate was more dangerous; as his owning himself a king was the only reterision that was likely to ex-

pose him to the resentment of the Roman governor, who had the supreme power life and death. John xix 10. It is perhaps called a good confession, not only as it itself noble and generous, but as all our hopes of salvation and happiness are built upon the truth of it.

rich are to be exhorted to do good, &c.

There are indeed few of those who are rich in this present world, that embrace the gospel, or will have any regard for the instructions of its ministers. But as it is probable that some such may be found, in so opulent a city as that of Ephesus, in which thou now resistest, and as my own labours there have succeeded with some few in this rank of men, remember that their character and behaviour is of peculiar moment. Do not therefore flatter them, but faithfully charge them, to behave in a manner suitable to their distinguished station, and to guard against the snares to which it exposes them particularly urge it upon them, that they be not high minded, so as to despise their inferiors, who often are in the sight of God much wiser and better than themselves: and, that they do not trust in uncertain riches, of which a thousand accidents may immediately deprive them, but in the living God, whose favour will be a sure and eternal portion to all that are possessed of it; even in that gracious Being, who imparts to us all things richly for our enjoyment, and who has so liberally distinguished them by the communications of his bounty. Charge it upon them, that, in proportion to the abundance God has given them, they do good, that they be rich in good works, that they be ready to distribute what Providence hath lodged in their hands. And willing to communicate, what they have so freely received; thereby treasuring up to themselves a good foundation against the future; that they may, through the riches of Divine grace, lay hold on eternal life, when they relinquish all their possessions here, and find every temporal enjoyment deserting them for ever.

c Rich in this world.] This clause seems to be added to extenuate the value of riches, which extend only to this transitory and precarious world, and can neither attend us into the other, nor at all influence our happiness there.

d Rich in good works, ready to distribute, willing to communicate.] If these phrases have any thing of a different signification, perhaps it may be, as Archbishop Sharpe explains it: Let them endeavour in the general to do good, not only now and then, in some scanty proportion, but frequently,

constantly, and abundantly; not only with their time, labour, and interest, but by distributing of their substance too; and this as freely, as if it were a common stock, to which all had a right. Archbishop Sharpe’s Serm Vol. I p. 136 Yet these expressions clearly shew, that there was not a community of goods among Christians in general, for in that case there could have been no room for the exhortation and the distinction on which it is founded.

Timothy is cautioned against vain babble.

To conclude all, O my beloved Timothy, as thou valuest thine own soul, and desirest to give up thine account with joy, keep that gospel which is lodged with thee, as a sacred trust, and never suffer it to be wrested out of thy hands. Let thy very soul dwell upon it, avoiding profane [and] empty babblings, and the opposition of that which is falsely called knowledge, but is indeed ignorance, pride, and folly: Which some having professed to pursue, have fatally wandered from the Christian faith, some entirely forsaking it, and others corrupting it with such adulterations, that it is hardly to be known for that religion which came immediately out of the hands of the Lord Jesus Christ. And that thou mayest ever oppose such false teachers with integrity, courage, and success, may the grace of Christ [be] ever with thee in all things, to guide thy judgment and thy conduct. Amen.

IMPROVEMENT.

O THAT we might often be setting ourselves as in the presence of God, the great and blessed God, whose almighty power quickeneth all things, and is the life of universal nature, and of the Lord Jesus Christ, who shall judge the living and the dead! Let the thoughts of so august a presence awaken our souls to diligence in the discharge of our duty, and let it animate us with courage to witness a good confession, to whatever inconvenience and danger it may expose us. Never let us forget that appearance which he shall manifest, to whom all these sublime titles belong, even that blessed and only Potentate, before whom all the lustre of all the princes upon earth vanishes in a moment, like that of the smallest stars before the rising sun: the King of kings and Lord of lords, who alone hath immortality, and dwelleth in unapproachable light. How astonishing his goodness in vailing his glory, so that we may approach him, in bowing down his ear to receive our requests, yea, in coming to dwell with that man who is humble and of a contrate spirit, and who trembleth at his word! (Isa. lxvi. 2.) To him be honour and power everlasting. And let his infinite majesty be deeply and affectionately remembered, amidst all the condescensions of his love.

Falsely called knowledge. Though it is probable, that they who opposed the apostle, made extraordinary pretences to know the knowing men, was so early used to de- edge; and this text seems sufficient to nominate a distinct sect, yet it is highly prove it.

Reflections on the apostle’s charge to the rich.

Let the rich in this world, since the riches which here distinguish them cannot attend them into another, be engaged to receive with all reverence the charge of our holy apostle. Too many of them walk in pride; but they see, by the sepulchres of many, once as opulent and as haughty as themselves, and by a thousand other marks of the Divine power and human weakness, how soon God is able to abase them. (Dan. iv. 37.) Forsaking, therefore, what they think their strong tower, and the high wall, which, instead of sheltering, may soon crush them into ruins, let them transfer their confidence to the living God. Alarmed in a state which renders their salvation almost as difficult as it is for a camel to go through a needle’s eye, let them learn from hence how to improve what is another’s, in such a manner, that they may in due time receive what shall be for ever their own; (Luke xvi. 12.) Let them learn to be rich in good works, and by a readiness to distribute and communicate, let them lay up a celestial treasure; and drop with joy every gilded trifle which would hinder their laying hold on eternal life. Let the ministers of that great Lord, who is so much higher than all the kings of the earth, at least shew their fidelity to him, in giving such plain and faithful charges, even to those, who, by their outward circumstances, are placed in the highest ranks of life; being infinitely more solicitous about securing their Master’s approbation, than gaining the favour of mortal worms, who lift up their heads on high because they have a few grains of shining dust at their disposal. And may the men of God manifest the like wise and pious magnanimity, in avoiding a vain glitter of a falsely pretended science; when it would either lead them to err from the faith, or to neglect those important articles of it which lie most plain and obvious in the word of God; and for that very reason are too often disregarded by those whom an empty ostentation of subtilty and learning has taught to treat the Divine wisdom of God as foolishness.

The END of the FAMILY EXPOSITOR on the FIRST EPISTLE to TIMOTHY.

VOL. 5.

TH

FAMILY EXPOSITION

OR,

A PARAPHRASE

ON

THE SECOND EPISTLE OF PAUL

TO

TIMOTHY;

WITH

CRITICAL NOTES, AND A PRACTICAL OF EACH SECTION.

A

RAIL INTRODUCTION

TO THE

PARAPHRASE AND NOTES

ON

THE EPISTLE OF PAUL TH

TO

TIMOTHY.

IT is uncertain where Timothy was when he received this epistle. Some have supposed he must have been at Ephesus; but their arguments in support of that opinion seem inconclusive (as Mr. Boyle has well observed.) And indeed it does not seem very easy to reconcile this supposition with the apostle’s charge (chap. iv. 13) to bring with him the books and parchments he had left at Troas; that city lying so far out of his way from Ephesus to Rome, especially as he had expressed a desire of seeing him as soon as possible. And if it should be pleaded, that the things he sent for might not then be at Troas, but at some other place that might lie in his way, it is sufficient to answer, that it would, in that case, have been more to Paul’s purpose, to have directed Timothy where to have found them, than to inform him where they were first left. To which may be added, that if Timothy had been at Ephesus when this epistle was written, the apostle would hardly have said, “Tychicus have I sent to Ephesus;” (chap. iv. 12;) but rather, “Tychicus have I sent to you.”

That this epistle was written while Paul was under confinement at Rome, is universally agreed; but whether it was during his first or second imprisonment, has been matter of debate. Several learned writers among whom are Hammond,

A general introduction

Lightfoot, and Cave, have maintained the former opinion; while others have argued in favour of the latter, from chap. i. 18, where Paul, speaking of Onesiphorus, says, he sought him diligently at Rome; which, they apprehend implies, that the apostle was kept under so close a confinement at this time, that few knew where he was to be found; whereas in that imprisonment, of which Luke gives an account in the conclusion of his history, we are told, He dwelt in a hired house, receiving all that came to him; (Acts xxviii. 30.) But the strongest argument in support of this opinion is drawn from chap. iv. 6; I am now just ready to be offered, and the time of my departure is at hand. From whence it has been inferred, that Paul, when he wrote this, was in immediate expectation of death, in consequence of Nero’s menaces, or of some express revelation from Christ; (which some have thought Peter also had a little before his martyrdom, 2 Pet. i. 14.) Yet the directions he afterwards gives plainly shew he had some expectations of living a while longer. Else it is difficult to say why he should so much urge Timothy to give diligence to come to him, (ver. 21,) or press his care of the cloak, books, and parchments, mentioned ver. 13. Though, after all, these words must, I think, express an apprehension that his life and ministry were drawing towards a close; which is yet farther confirmed by observing, that whereas in his former imprisonment the apostle had often expressed his persuasion of being released and seeing his Christian friends again, he gives no hint in this epistle of any such expectation, but seems to intimate the contrary, ver. 18, by expressing his confidence, not that he should be again rescued from his enemy as he had been upon making his first apology, but that God would deliver him from every evil work, and preserve him to his heavenly kingdom. Upon the whole, therefore, I conclude that this epistle was written some time towards the close of Paul’s second imprisonment, and consequently about the year of our Lord 66 or 67; and in the 13th of the emperor Nero. (See Family Expositor, Vol. III. sect. 60, note⁸, p. 401.)

to the second epistle to Timothy.

The apostle seems to have intended in this epistle to prepare Timothy for those sufferings to which he foresaw he would be exposed; to forewarn him of the fatal apostasy and declension that was beginning to appear in the church; and at the same time to animate him, from his own example and the great motives of Christianity, to the most vigorous and resolute discharge of every part of the ministerial office.

In pursuance of this general design, the apostle, after his usual salutation, begins with assuring Timothy of his most affectionate remembrance, and his earnest desire to see him, expressing his satisfaction in those marks of sincere faith which appeared in him as well as in his pious ancestors. He then takes occasion, from his own suffering, to excite him to a becoming fortitude and resolution in the Christian cause; and represents in a strong light the excellence of that gospel which he was appointed to preach, and on which he placed an entire dependence, chap. i. 1—12. The apostle, being firmly persuaded of the truth and importance of those doctrines which he had so often inculcated upon his beloved pupil, exhorts him strenuously to retain them in the midst of all discouragements and opposition, and to go through the duties of his ministerial work with the utmost diligence and constancy, in dependence on the grace of God; mentioning at the same time the treachery of several Asiatics, and acknowledging with the warmest gratitude the extraordinary fidelity and zeal of Onesiphorus, ver. 16, Chap. ii. 1—7. And, in order yet more effectually to fortify Timothy against the difficulties he might be called to encounter, he lays open the motives and hopes by which he himself was supported under the sufferings he bore in defence of the gospel; assuring him, that those who suffered with Christ should also be glorified with him. To this he adds some directions in relation to his ministry; advising him in particular to avoid and discourage all those empty harangues and idle controversies which only served to confound the mind, and by which some had been seduced from the purity of the Christian faith, ver. 8—18. The apostle

A general introduction

then takes occasion, from a general view of the great design and tendency of the gospel, to urge the necessity of holiness in all Christians, and especially in ministers; and recommends to the latter the utmost gentleness and meekness in their attempts to recover sinners from the miserable condition into which they were fallen, v. 19, to the end. And, to make him more sensible of the importance of exerting himself in order to maintain the purity and honour of religion, he assures him that a great declension and apostasy was to prevail in the Christian world; and that false teachers were rising up in it, by whose wicked artifices many weak persons were deceived and led astray; reminding him at the same time of that patience and fortitude which he had seen him discover amidst the severest persecutions; chap. iii. 1—13. To guard Timothy against these seducers, and to preserve the church from their fatal influence, Paul recommends to him the study of the scriptures as of the utmost importance to all the purposes of Christian edification; and charges him in a solemn manner to use the utmost diligence in all the parts of his ministerial work; declaring at the same time, for his encouragement, the satisfaction with which he reflected on his own fidelity in the nearest views of martyrdom for the truth, ver. 14. Chap. iv. 1—8. The apostle concludes this epistle with requesting Timothy to come to him as soon as possible, in order to assist and comfort him under the unworthy treatment he had met with from some of his Christian brethren; giving him an account of the manner in which he had, in his late appearance before the heathen magistrate at Rome, been deserted by men, but supported by Christ; and, having expressed his cheerful confidence that he should be safely conducted to the presence of his Lord, he adds some particular salutations, and closes with his usual benediction, ver. 9, to the end of the epistle.

Whoever reads over this epistle with that attention it deserves, and considers the circumstance in which it was written, will be sensible that it affords a very strong argument in favour of Christianity. The apostle had been for some time under close confinement at Rome, at the mercy of a cruel

to the second epistle to Timothy.

and capricious tyrant. He had seen himself deserted by his friends in his greatest extremity; and had nothing before him but the certain prospect of being called to suffer death in the same cause to which he had devoted his life. In this situation how does he behave? Does he seem to look back with concern on his past conduct, or to regret the sacrifice he had made of all his worldly interests? Can we discover any thing that betrays a secret consciousness of guilt, or even a suspicion of the weakness of his cause? Nay, does he drop a single expression that can be interpreted as a mark of fear, or discomposure of mind, in the apprehension of those gloomy scenes that lay before him? Surely if he had been an impostor, or had entertained the least doubt of the doctrines he taught, something of this kind must have escaped him when writing to so intimate a friend, with whom he could intrust all the secrets of his breast. On the contrary, upon the most calm and deliberate survey, he expresses an entire satisfaction in reflecting on the part he had acted; and earnestly recommends it to his beloved pupil to follow his example in maintaining the glorious cause, even at the hazard of his life. He appears throughout his epistle to have felt a strong inward conviction of the truth of those principles he had embraced, and glories in the sufferings he endured in support of them; triumphing in the full assurance of being approved by his great Master, and of receiving at his hands a crown of distinguished lustre. A behaviour like this, in one who had so considerable a share in establishing the Christian religion, and expected in a short time to seal his testimony to it with his blood, must be allowed a strong confirmation of the truth of those facts on which our faith depends. It is at least a convincing proof that the apostle was himself sincere in what he professed to believe: and when the several circumstances of his history are considered and impartially weighed, it will appear as evident that he could not possibly be deceived, and consequently that his testimony is to be admitted in its full force.

VOL. 5.

PARAPHRASE AND NOTES

ON

THE SECOND EPISTLE OF PAUL THE APOSTLE TO

TIMOTHY.